From
the slave, Moses, in 1811, to George King in 1986, Old Philadelphia Church of
Christ has had a unique role in the restoration movement in that blacks have
played a prominent and continuing influence in the existence of this venerable
religious group.

Uniqueness does not end with
its Black involvement, because Philadelphia is the only congregation in our area
of Tennessee known to have evolved out of the James O'Kelly movement in Western
North Carolina in the late 1700s.Independent,
autonomous, evangelistic, innovative, and conciliatory, Old Philadelphia
earnestly searched for a true restoration pattern of first century Christianity.Unfettered by ministers with preconceived thoughts or
interpretations, and sufficiently removed from established religious centers and
schools, this group determined to "study the word" and be
"Christians" only.

Incorporating the teachings of
Barton W. Stone in the 1820s and Alexander Campbell in later years, Philadelphia
continued a flexible and innovative approach to worshipping Jehovah so typical
of the restoration movement.They organized a form of missionary society in the early
1840s and spearheaded the development of the State society in the late 1840s.they gave support to Christian colleges as early as 1837, when Irving
College was first organized with a degree of support from churches within the
restoration cause.Franklin College
and Burritt College had much support from Philadelphia's members and ministers
such as Rees Jones, W. D. Carnes, Isaac Jones, L. N. Murphy, and the Sewells.

An interesting facet of
Philadelphia's history is a total lack of controversy on instrumental music.The cooperative, or society plan, was of great benefit in early days when
a lack of funds, preachers, and education seriously curtailed growth and
evangelism.As these deficiencies
became minor, cooperative efforts diminished.The Civil War created problems for the society, and undoubtedly added to
its repudiation after the conflict.Sunday
school was readily accepted as were located ministers.

A study of Old Philadelphia's
history is truly a microcosm of the restoration movement, and, as the years go
by, and more is learned of this congregation's history an even greater insight
into the restoration cause will unfold.

James
A. Dillon, Jr.
Historian,
Warren
County, Tennessee
May
4, 1986

The
Philadelphia Church of Christ

(Warren
County, Tennessee )

As you delve into the beginnings of the restoration movement in religion,
you are quickly aware of the multitude of endeavors by a varied and usually
diverse people which culminated in the development of North America's first
indigenous religious group.The
early stirrings were, for the most part, not an effort to establish a new formal
religious division, but to simply follow the Bible.For the most part, little documentation was made of these efforts and,
since each group was autonomous, there was little cohesiveness or communication
between the groups.Because of
these acts, there are undoubtedly many early restoration efforts of which little
is known or researched.

Warren County has had strong ties with the
restoration movement since its establishment in 1807.When you review the personalities that have been associated with the
movement in Warren County, it reads like a who's who in the history of the
restoration movement in America.Probably
the strongest influence in creating this historical fact was the old
Philadelphia Church.

With the opening of the territory south of
the Caney Fork River, created by the treaty with the Cherokee Indians in 1805, a
flood of emigrants entered the area from Southwest Virginia and Western North
Carolina.The Great Road, also known variously as the Lexington,
Kentucky to Alabama Road and the Old Kentucky Trail, was the route most
emigrants used to reach the area.Among
the earliest settlers were the Price Brothers:Elisha, John, Hugh and William who homesteaded an area along the Great
Road on the banks of Hickory Creek some 8 miles south of the future township of
McMinnville.Scotch-Irish, by
ethnic background, they, as well as their neighbors, were Presbyterian and
Episcopalian (Anglican) in their religious background.The Price's came to Warren County from the Asheville, North Carolina area
(Buncombe County).They called their new home Philadelphia.Unlike most emigrants to the area, they possessed a deep religious fervor
and began meeting as a group almost immediately after arrival.Since Hugh Price signed the petition to form Warren County in August,
1806, it can be assumed that he was probably here in 1805, and thus, it is most
likely, that the beginnings of Philadelphia Church date from 1805 or early 1806.

Tradition says that the church which
assembled at Philadelphia determined to call themselves Christians, and the
church to be called the Church of Christ.By
1810 the people of this neighborhood were worshipping as one body, assembling
each Lord's Day for worship and the Lord's Supper.A totally autonomous group.Their
only deviation from later practices was baptism by sprinkling rather than
immersion.From this early history,
including the founders' previous home in North Carolina, we can easily determine
that these emigrants had come under the influence of the teachings of James
O'Kelley, a wayward disciple of the noted Methodist Bishop Francis Asbury.

The Price family played a significant role
in the restoration movement in Warren County.John, Elisha and Richard are listed on the 1812 tax list and the 1820
list included John and William.Elisha
and John Price became noted preachers in the restoration movement.It is interesting to note that by 1830, John Price was living on Rocky
River and Anger Price at Fountain Springs.Both the Rocky River and Fountain Springs Churches began in 1820's.

By using the Bible as their only guide, they
learned, contrary to former belief and practice, that baptism was a burial and
for remission of sins, and began to practice it in that manner and for that
purpose.

A detailed history of those earliest years
is difficult to determine.As was
the custom in those earliest days, worship was probably held in a home, or if a
subscription school (old field) had been erected in the area, it is possible
this school building was used.One
thing is certain, the congregation at Philadelphia was an active, viable,
functioning organization structured along present day Churches of Christ.Of interest is a letter of recommendation written in 1818 to
the Antioch Church in Alabama on behalf of one Elizabeth Brown as follows:State of Tennessee, Warren County, October 22, 1818.The Church of Christ at Philadelphia commends to the fellowship of the
faithful in Christ Jesus our beloved sister, Elizabeth Brown, as a faithful
member in the Kingdom of Christ.Signed:George Stroud and David Ramsay, Bishops.Both George Stroud and David Ramsay had long and influential careers in
the history of the church in Warren County.George Stroud was an early preacher of note.

In 1811, William J. Price, (1793-1876) who
had been baptized at Philadelphia the same year, moved to Northern Alabama near
present day Bridgeport and founded the Rocky Springs Church of Christ in the
Antioch community.Since Elisha M.
Price was listed as an Elder at Rocky Springs in 1827, he apparently left Warren
County after 1820, joining William V. Price in Alabama.The Rocky Springs Church is Alabama's oldest restoration church.

Elisha Price (1770-1876), John Price, who
died at 110 years of age and William J. Price (1793-1868) all lived long and
active lives in service to the restoration movement and, along with Brother Hugh
Price and their offspring, contributed greatly to the stability of the early
congregations in Warren County and later in Northern Alabama where most of them
resided in later years.Many of
their progeny maintain an active role in Church of Christ affairs in modern
times.

A book written by W. Ralph Wharton of
Moberly, Missouri, entitled Restoration Movement around the World, some years
ago states the following concerning the location of the Philadelphia church
building "One such trail ran from the present vicinity of Monticello,
Kentucky through Tennessee to near Huntsville, Alabama.In it's meandering it followed the base of Ben Lomand Mountain to the
proximity of the present Bonner Church of Christ, followed the route now taken
by Viola Road to cross Hickory Creek at Scotts Ford and wandered on South.---A
building was erected in which to worship near Scotts Ford on Hickory Creek.Hammonds Tavern stood nearby just south of the church building and was
one of the first in the county."Since
this site is adjacent to an original grant of the Ramsey Family, who were active
in the congregation, the Wharton statement has credence.

From its beginning until 1830 the leaders at
Philadelphia, in addition to the large Price family, included David Ramsey,
George Stroud, Major William D. Gains baptized 1811 and later a noted Alabama
politician, Nicholas Hughes, Stephen Blevins, Benjamin Garner, William Garner,
probably John and Andrew Davis and others.An examination of the minutes of the Blue Springs Baptist Church, located
just 2 miles south of the original Philadelphia Church reveals some interesting
facts.Blue Springs began about 1806, but the earliest minute book
has been lost.The second minute
book lists George Stroud, Elizabeth Price, Isabel Stroud, John Overton, Benjamin
Garner, Catherine Eaton, William Garner, Margaret Garner, John Garner, John
Miller and wife, Ann Darnell, N. Jolley, James Lynn, Jacob Myers and several
others as being excluded from membership at Blue Springs for their activities
with the Campbellites.This
occurred between 1830 and 1848.Noting
the negligible doctrinal differences between the two groups at that time and a
more liberal attitude towards open membership, it is understandable that
doctrinal differences prior to 1830 were largely discounted among the 20% of the
population that professed active church membership in any group.By 1830 the teachings of Alexander Campbell and Barton W.
Stone were crystallizing the difference between the restoration movement and
other prominent religious doctrines.One
thing is certain from the Blue Springs minute books, by 1830, the restoration
movement and its adherents posed a seeming threat to established religious
groups and was growing rapidly.

Sometime before 1832, another church
building was erected on the present site.Tradition
says 1830.The site of the new
building was downstream on the newly built Winchester Turnpike or Stagecoach
Road, now known as the Vervilla Road.A
site some 3 miles northwest of the original site.On September 23, 1835, the site with the building on it, was deeded to
David Ramsey and Benjamin Garner by Elcana D. Blevins, "For and in
consideration of his desire to promote the cause of religion and worship of the
Almighty God."Carter Blevins
and John Brown were witnesses to the conveyance, which included 1/2 acre and
appurtenances that were to be used as a meeting house and nothing else.

By the late 1820's the Barton W. Stone
restoration movement, begun in Kentucky, had now reached Warren County and
definitely influenced the growth of Philadelphia. As
early as 1826 there were Stone followers in Warren County.In 1833, G. W. Banton established a congregation near the mouth of
Mountain Creek.In 1830, Sandy E.
Jones held an evangelistic meeting at the courthouse in McMinnville but no
congregation resulted.In 1834,
Robert G. Spicer held a meeting, baptizing 6 and resulting in a congregation
which soon disbanded.With the help
of John and Elisha Price, congregations were formed at Fountain Springs,
assisted by the John Lemon family, and on Rocky River.

Stone followers were evangelistic,
enthusiastic and aggressive.They
also helped self-taught restoration efforts such as Philadelphia to solidify
their interpretation of the scriptures, meet on a regular basis, and organize
more effectively.Early churches
were noted for long periods of inactivity when no minister or speaker was
available.Thus Philadelphia
Church, with the impetus of the Stone movement, entered the 1830's with
itinerant preachers such as William D. Carnes, Levi Nix Murphee, John Lemmon,
John and Elisha Price, Sandy E. Jones, Robert G. Spicer, Issac Jones, George
Stroud, Rees Jones and Tolbert Fanning.In
the 1840's, in addition to the aforenamed, J. J. Trott, J. D. Eichbaum and
Joshua K. Speer were evangelizing in Warren County.The work of these men had a profound influence on the growth and
influence of the Philadelphia Church.

By 1840, Philadelphia was the center of
evangelistic efforts by the restoration movement in Eastern Middle Tennessee.Most of the better-known evangelists headquartered at Philadelphia when
engaged in meetings in the area.The
new Stagecoach Road from McMinnville to Winchester had replaced the original
trail and had probably been the deciding factor in locating the church building
some two miles west of its original site.A
heavily traveled route, Philadelphia's growth was undoubtedly enhanced by the
road.By this time there were at
least eight congregations meeting in the county; Philadelphia, Smyrna, Irving
College, Ivy Bluff, Fountain Springs, Mountain Creek, Rocky River and
McMinnville.At least three of
these met erratically and were loosely organized:Ivy Bluff, Smyrna and Mountain Creek, which due to its isolated location,
soonceased to exist.

The efforts by Carnes, Stroud, Trott,
Eichbaum and Fanning were bearing fruit, creating enthusiasm and interest.In 1846, a meeting was held by area churches to discuss and organize
better evangelism.The outgrowth of
this meeting was formation of a cooperative to hire a full time evangelist at an
annual salary of $150.00 a year.It
appears from later items in the Christian Messenger, Christian Baptist and other
restoration papers that J. J. Trott and John Eichbaum were the major evangelists
and spent several days each year at Philadelphia.

In 1848, there were 350 members of the
movement in Warren County divided among six congregations.Neither Mountain Creek nor Smyrna was mentioned.By November, 1850, Philadelphia had 108 members, "met regularly
every Lord's Day, was organized with bishops and one deacon and contributed to
both the county and state cooperation."It was the largest restoration church in Warren County.McMinnville had 82 members, no bishops and two deacons.The cooperatives referred to were, in effect, missionary societies,
indicating the evangelistic thrust of the Philadelphia brethren.

Throughout the 1850's Philadelphia's
influence in the restoration movement grew as the movement itself expanded.George Stroud had a great influence during this period.Undoubtedly his preaching was reaching various individuals who would have
a great impact on the church in the next few decades.Sometime before 1856, Stroud came in contact with a young convert in
Franklin County, who, he believed had great potential as a preacher.Although a farmer at the time, young David Lipscomb was known as a devout
Christian who lived his religion.Year's
later Lipscomb attributed his decision to preach to George Stroud's
encouragement.As a young preacher,
Lipscomb preached often at Philadelphia and was probably influenced to take the
minister's position at the McMinnville church in 1857.

Another young man getting started at the
time was Jesse Londerman Sewell of Overton County.Stroud was a friend of Jesse and also his brother Elisha, and obviously
encouraged both in their evangelistic efforts.Another factor that was bringing attention to the restoration plea, was
the establishment of Burritt College in 1848.Among the leaders at Burritt during its early years were Issac N. Jones
and W. D. Carnes, who had maintained close relations with Philadelphia in past
years.When cooperative meetings of
congregational leaders were held during this period it was usually at
Philadelphia.The most important
meeting concerning cooperative efforts assembled at Philadelphia in 1847.From this meeting came the establishment of the State Cooperative at a
later date.The concept was
generally accepted by those present.J.
J. Trott and Tolbert Fanning were most enthusiastic in support of the
cooperative.

By 1855, the Christian Evangelizing
Association of Tennessee, as the cooperative was known, was functioning well.Secretary of the Association was William Lipscomb, David's brother.He called for a meeting of the Association at Philadelphia for the third
Lord's Day of October, 1855.The
focus of the meeting was organization and support of a state missionary society.Among the speakers were Tolbert Fanning on Reformation, i.e. the
Restoration Movement, J. J. Trott spoke on the authority of churches, and W. D.
Carnes spoke on Christian Union.The
meeting resulted in support of the groundwork for a state society.Thus it can be said that Philadelphia was the birthplace of the Tennessee
Missionary Society in Warren County and indeed supported and nurtured the
movement for some years before rejecting it.Philadelphia's prestige among the brethren was certainly at a zenith
during this period of searching for sound doctrinal ground upon which to
operate, and most of the more effective evangelists, during this time, used
Philadelphia as a base of operation when preaching in the mountain area of
Middle Tennessee.

If Philadelphia had prominence in the middle
1850's, this prominence became greater with the entrance of Jesse L. Sewell upon
the scene in 1858.A native of
Overton County and former Baptist minister who became attracted to the
restoration cause in 1843, Sewell had acquired considerable notice as an
effective evangelist for the cause in the Upper Cumberland.Having spent considerable time in neighboring White County, where his
efforts were most effective, he was aware of Philadelphia's stability, potential
and dedication.It was a union of
minister and congregation that had a profound effect on the restoration movement
in Warren and surrounding counties.Forty
years old, when he moved to Philadelphia, he then purchased a large farm some 2
miles south of the church which is known today as the Hillis Farm (1986).Sewell and his wife, Elizabeth Speer, had 8 children when they moved to
Warren County.At least two of the
sons, William and Caleb followed Jesse into the ministry.

As Sewell's evangelistic powers increased,
so did the size and fame of Philadelphia.More
than ever before, the church on Hickory Creek had great pre-eminence among
restoration congregations.A keen
Bible student, logical in his reasoning, projecting great sincerity and capable
and eloquent in speech, Jesse L. Sewell enjoyed immediate success in his
evangelistic efforts and only the coming of the Civil War curtailed a great
surge of growth in the movement.

Sewell was anti-war and a pacifist, but his
beliefs in the area had little effect on his congregation, who were largely
pro-Southern, pro-slavery, and pro-secession.Among Philadelphia's more prominent members was John Jenkins Lowry and
his wife Amanda Bonner.A born
leader, Lowry became Warren County's only representative in the Confederate
Tennessee Legislature.A noted
cavalry officer in Forrest's Brigade, Lowry enlisted many of the young men in
Philadelphia area into the confederate cause.

A. E. Myers, a Christian evangelist living
in Cincinnati, Ohio in 1860 and a native Warren Countian, visited local churches
in 1860.In a letter dated October
22, 1860, he preached at New Smyrna, Rocky River, Mountain Creek, McMinnville
and Philadelphia.He stated
churches were active, at peace, and growing, and that they "met each week
to observe the ordinances."Among
ministers living in Warren County in 1860, Myers mentioned J. L. Sewell, J. D.
Eichbaum, Brothers Witherspoon and Huddleston.He also stated that noted educator and evangelist, William D. Carnes, had
recently moved from Warren County to teach at Franklin College.

The Union and Confederate armies stripped
Warren County not only of its young men, but its food, livestock and everything
else of value.The Philadelphia area was especially vulnerable since it lay
on a route parallel to the railroad and was constantly overrun by both armies
vying to control the railline.Farms
in the area were stripped, and many people fled south or into McMinnville for
their safety.The last year of the
war 453 citizens were killed by marauders, guerrillas, or soldiers of opposing
armies, seeking food and forage.During
this trying time, Sewell continued to preach wherever he was invited or allowed.When Bragg's army bivouacked at Tullahoma in the early months of 1863,
Sewell traveled regularly from Philadelphia to the Army of Tennessee
Headquarters to hold evangelistic meetings.He also preached to Rosecran's Union Army stationed at Murfreesboro.Sewell never failed to preach when an opportunity appeared,
and he appeared to lead a charmed life as he worked his way back and forth
through enemy lines during those traumatic days of 1863, 1864 and 1865.

The years 1865 and 1866 were trying years in
Warren County.Hunger, starvation,
disease and lawlessness were widespread.Restoration
churches in the North rushed food and money into this area.As the local churches struggled to survive, they also laid
the groundwork for greater acceptance among the populace.Concern for physical as well as spiritual needs generated
exceptional good will among a people who had never before known hunger and want.

Beginning with the noted evangelist,
Benjamin Franklin's visit to McMinnville in 1867, the restoration movement again
surged forth in growth.Aided by
his brother, Elisha G. Sewell, his son, William A. Sewell and old timers, W. D.
Carnes, David Lipscomb, E. A. Elam and others, conversions continued at a steady
pace.Coupled with numerical growth was the prosperity, which
became noticeable in Hickory Creek valley.During the period 1870-1895, this valley prospered with the breeding of
mules, horses and pedigree cattle and the growing of grass seed and wheat.Grass seed and wheat were shipped nationwide, while mules and horses were
in great demand on the cotton and sugar plantations in the south.

Among prominent families which joined
Philadelphia were the R. L. Stubblefields in 1861, a son, J. R. Stubblefield in
1873, (he became a noted evangelist), the D. H. Wootens in 1856, Mrs. M. N.
Wagner, who was baptized by Elder Levi M. Murphy in 1850.Prominent among the membership after the Civil War were Ramseys, Bonners,
McAfees, Strouds, Darnells and Lowrys.In 1870 there were 850 members of the Christian Church spread among 10
congregations in the county.

Philadelphia was always a missionary-minded
church.In fact, some of its
creations eventually caused its demise.As
early as 1835, it seems that Philadelphia was instrumental in the formation of
the Bean's Creek Church in Coffee County.Spearheaded
by R. J. and Mary Ellen Martin Price who were married and baptized at
Philadelphia in 1834, and then moved to Bean Creek, it was one of Coffee
County's earliest restoration churches.

Prior to 1854, the Antioch congregation was
formed by Philadelphia members including the Jonathan Wooten and Dr. A. B. Davis
families.Located near the junction of the Hillsboro and ninth model
roads, some 2 miles south of Viola, it was 5 miles south of Philadelphia.Although it was moved some years ago, the Antioch building still exists
and is used as a barn on the Tom Murphy Farm.

Through evangelistic efforts conducted by
Antioch and Philadelphia, several residents of Viola were baptized in the early
1880's.In 1885, the Viola group
began meeting at Viola, probably in the Hickory Creek Academy, a school in the
area.Efforts were also fruitful in
the Morrison area, which was growing by virtue of being a prominent railhead.E. G. Sewell, William A. Sewell, L. R. Sewell,
J. L. Sewell and E. A.
Elam were active evangelists in the area during the 1880's.Around 1886, J. L. Sewell moved to Lebanon to work with the church there.Ministerial duties at Philadelphia were left with son, William A. Sewell.

That Philadelphia continued an aggressive
and progressive religious stance within the restoration movement is evidenced by
an announcement which appeared in the Southern Standard of McMinnville on May 9,
1885 which stated "Sunday School at Philadelphia was reorganized last
Sunday (May 3rd) with prospects good for a good school throughout the
summer."Like the original
congregation founders, the leadership realized the importance of Bible knowledge
to an active congregation.Three-day
meetings were another innovation used by Philadelphia, which engaged L. R.
Sewell for an evangelistic effort in early June, 1887 with services Sunday
morning and Sunday, Monday and Tuesday nights.In April of that same year, E. A. Elam held a week meeting with 13
baptisms.

Ironically, the prosperity brought about by
the fertile Hickory Creek farms and the railroad also sounded the death knell of
Philadelphia.In 1890, Viola built
a building, which stands today.A
growing, thriving community, its citizens saw the need for a congregation.By 1895, Morrison also formed its own congregation.The formation of these groups took the majority of Philadelphia's
membership, and the building was soon turned over to the black brethren who
continued to meet at Philadelphia for many years.

It was a well-known fact that until after
the Civil War that blacks and whites worshipped together at Philadelphia.This was customary throughout the area and slave owners encouraged their
slaves to become Christians.Exactly
where the black brethren met for 30 years after the war is not clear.They most likely met in homes or the neighborhood schools created for
blacks after 1865.

The black brethren maintained a strong and
viable congregation at Philadelphia.Like
former days, some of the great black evangelists held meetings at Philadelphia.The spring meeting each year brought throngs of people, both black and
white, from far and near.Among the earliest black ministers were Brother Smith,
distinguished by his long white beard who always tied his horse to
"that" tree, a Brother Johnson of Nashville, Thomas Busby, who labored
with Philadelphia many years, the highly noted Marshall Keeble, Elonzo Jones,
Harrison Ramsey, Loxie Donohue and a Brother Taylor and Brother Howland.

It is interesting to note the names of early
members of the black congregation, for it denotes the influence the restoration
movement had on the slaves of that time.Prominent
among the membership were Ramseys, Northcutts, Gwynns, Thomas, Smartt, Starkey,
Wood, Solomon, Monford, Finger, King, Scott, Roach, Macon, Spurlock, Coonrod,
Winton, Guest, Thaxton, Bonner, Biles, Blue, Brown, Cope, Crisp and Hammons.Practically all of the former great plantations of Warren County are
represented by these names.

A tradition developed among the black
brethren as the years went by known as "Old Philadelphia Day."Customarily held the first Sunday in May or there about, black brethren
gathered from many states for a homecoming.Activities included dinner "on the grounds," sermons, and of
course, lots of singing.A former
school superintendent recalls, while teaching at the Crossroads school on Old
Well Crossing, that he attended Old Philadelphia Day in 1922.He remarked that this was the largest gathering of black people he had
ever seen.While there he visited
the gravesite of Jesse L. Sewell and remembered his father recalling the
eloquence and sincerity of his gospel messages in earlier years.No doubt as the beautiful strains of "Swing Low, Sweet Chariot"
wafted across the beautiful Hickory Creek Valley and echoed off the lofty peaks
of Ben Lomond Mountain, one could visualize the profound influence Philadelphia
had exerted for the cause of Restoration Christianity in Warren County.

EPILOGUE

As early as the 1960s, the Old Philadelphia church building was used
twice each year when the Black brethren assembled bi-annually in May and
September.The building was
dilapidated, and, while much talk issued concerning its restoration, nothing
developed.

Church leaders such as Lynnwood Mathis,
Richard Bonner, E. Ralph Wharton, Ernest Clevenger and others kept the thought
alive by articles and papers which they researched and then published.James Ramsey, noted black religious leader and Elder of the East End
Drive Church of Christ in McMinnville promoted the restoration project until his
death in 1984.Finally, some of the
black brethren, spearheaded by Leonard "Abe" Thomas of Viola, enlisted
the support and aid of Clifford McClain. Known
as "Mr. Warren County Fair," Clifford is noted for his persistence,
tenacity, leadership ability, and overall talent as a carpenter, historian,
friend and Christian.By the spring
of 1985, a committee was formed, the plea for funds issued, and the restoration
process begun.

So many people have generously donated time,
talent, funds and other support, that naming them is an impossibility, but the
beautifully restored building with its vast memories of restoration church
greats attests to the fine work which has been accomplished.As you sit on 1830 pews facing the podium, you cannot help but recall
such greats as Tolbert Fanning, E. G. Sewell, E. A. Elam, J. J. Trott, David
Lipscomb, W. D. Carnes, Jesse Sewell, L. N. Murphy, Rees Jones, J. M. Kidwill,
Isaac Jones and Elisha and John Price.They
all made their pleas for God's plan of salvation from this place.As you see the loving care used by those who carefully restored this
historic site, you get a feel for those who exhibited this same loving care as
they reached out to the community about them during the past 180 years.

As was the case at Philadelphia, may the
restoration movement continue to be innovative, flexible, conciliatory and ever
searching.

BIBLIOGRAPHY

THE TENNESSEE
CHRISTIAN - Herman W. Norton

CRYING IN THE
WILDERNESS -Robert
Hooper

SEARCH FOR
THE ANCIENT ORDER - Earl West - Vol. I & II

MILLENIAL
HARBINGER - A. Campbell

THE CHRISTIAN
BAPTIST

THE CHRISTIAN
MESSENGER - Barton W. Stone

THE
RESTORATION MOVEMENT - W. Ralph Wharton

HISTORY OF
ROCKY SPRINGS CHURCH (Alabama) - Ernest Clevenger

LIFE &
SERMONS OF JESSE L. SEWELL - David Lipscomb

MINUTES OF
BLUE SPRINGS BAPTIST CHURCH (Warren County, TN)

HISTORY OF
MORRISON, TENNESSEE CHURCH OF CHRIST - Richard J. Bonner

THE
RESTORATION MOVEMENT IN WARREN COUNTY, TN - Lynwood J. Mathis

MCMINNVILLE
AT A MILESTONE - Womack - 1960

GOODSPEED'S
HISTORY OF WARREN COUNTY - 1886

WARREN COUNTY
TAX LISTS OF 1812 AND 1836

PETITION TO
FORM WARREN COUNTY - 1806

WARREN COUNTY
DEED RECORDS - Court House

WARREN COUNTY
CENSUS RECORDS - 1820, 1830, 1840, 1850, & 1860

OLD PHILADELPHIA CHURCH

ROSTER OF BLACK MEMBERSHIP*

Members
Prior to 1900

Perry Thaxton
family

Callie Bonner

Everett &
Jennie Tubbs

Della
Mitchell

John &
Maggie Hammons

John &
Evie Thomas

Joe Ramsey
family

Jim Woods
family

Jake Solomon
family

Flora Morford
family

Charley
finger family

Ed Scott
family

Tom King
family

Sanford
Northcutt family

Tom Spurlock
family

Lapolum
Spurlock family

Hence Thomas
family

Frank French

Sam Finger
family

Bob Spurlock

Willie Finger
family

S. T. Guest
family

Jim &
Celia Macon

George McGee
family

George Winton
family

Henry Winton
family

Delli &
Dean Bonner

Polly Bonner

Joe Donoho
family

Members 1900 - 1915

Joe & Mary Biles

Burr Blue family

Jess Bonner

Robert Bonner

Isaac Bonner

Bob Bragg

Alford Bonner

L. King Cope

Archie Cope family

Simon & Mandy Coonrod

Jack Tubbs

Shake
Wright

Remus
Dodson

Horace Northcutt

Andrew Starkey family

Thurman & Cora Crisp

George & Estelle Smartt

Hubert Quinn
(Gwynn)

Bill Roach

Binnie Roach family

Saint Guest family

Will & Mary Ramsey

Emery Bonner

Alex Bonner family

(Many
of these members were born in slavery.)

*
Admittedly this list is inaccurate with some omitted.

List
continues on next page.

BLACK MEMBERSHIP (continued)

Members
from 1915 to present

James Ramsey
family

Patty &
Allean Quinn

Roy &
Ethel Macon

Jim &
Susie Mitchell

Leslie Rouse
family

Horace &
Estell Northcutt

Willie
Northcutt

Lawson
Quinn

Huse &
Fanny Quinn

Willie &
Lola Thomas

Emma Starkey

Mattie Finger

Russ Hammons
family

Columbus
Finger

Ned King

Binnie Roach
family

Furn Smartt
family

George Ramsey
family

Charlie
Ramsey family

Jim Blue

Hutbert
Thomas family

L. Cain Cope
family

(Many of these members held

membership
elsewhere, but

attended the biennial meetings

on
a regular basis after the

congregation
discontinued

regular services.)

Black
ministers known to have labored with Old Philadelphia, either regularly or in
meetings:

Sometime in the 1940s, regular church
services ceased at Philadelphia.The
migration of blacks from the community left too few to carry on the work, and,
except for the special spring and fall gatherings, the Philadelphia building
dilapidated and struggled to survive.Somehow
it did.Numerous efforts were made
to renovate and restore, but, somehow, the needed drive and initiative to
perform the restoration did not materialize until 1985.

Realizing the significance of the
Philadelphia congregation's work in the restoration cause, a coalition of
interested whites and blacks organized to restore.Funds have come from across the nation to accomplish this
noble effort, and, under the dedicated supervision of Clifford McClain, the
restoration work has proceeded in a remarkable way.

As you view the church building in the
spring of 1986, you behold not only a labor of love for those actively engaged
in the work, but you are viewing an authentic restoration of an 1830 building
which helps you more fully appreciate the efforts of 180 years of religi9ous
restoration in Warren County.The
work continues, and just like William J. Price, George Stroud, Jesse
Sewell,
Marshall Keeble and multitudes of others who sacrificed and struggled to present
religious freedom in Jesus Christ, so will others that follow after us.